With his mighty thunderbolt, Indra struck the golden-hued embryo, splitting it into seven parts. As each fragment cried out, Indra gently reassured them, saying, “Do not cry.” Yet as he continued to divide them, all the parts, with hands joined in supplication, addressed him, “Why, Indra, do you wish to destroy us, your own brothers, the Maruts?” Indra, also known as Kauśika, replied with affection, “Do not be afraid, my brothers. You are dear to me. You are my attendants, the hosts of Maruts, devoted to me alone.” By the compassion of Śrīnivāsa, Diti’s embryo did not perish, even though Indra struck it again and again with his thunderbolt—just as you, O listeners, survived the weapon of Droṇa. This extraordinary outcome was due to the power of devotion: when one worships the Primeval Person even once, one attains equality. Diti, for nearly a year, had worshipped Hari, and thus her embryo survived. Together with Indra, those fifty gods became the Maruts. By Hari’s grace, they dispelled their mother’s fault and were made worthy to partake of Soma. When Diti arose, she beheld her sons—radiant as fire—rejoicing with the goddess and with Indra, all blameless. She addressed Indra, “My child, I undertook this most difficult vow, which brings fear to the Adityas, desiring to obtain a son. I had resolved upon one son, but now there are seven, each sevenfold. How has this come to pass? If you know, my son, speak truly and do not deceive me.” Indra answered, “Mother, understanding your intent, I approached. Seizing an opportunity, I divided the embryo, my mind fixed on my purpose, not on righteousness. I cut your embryo into seven parts, and from each arose seven boys. Even as I further divided them, none perished. Witnessing this most astonishing result, I realized it was the fruit of your worship of the Supreme Person, which brings about such success.” He continued, “Those who worship the Lord, desiring nothing, are truly wise, even if they seek nothing further. But those who seek only their own gain are not so. Who, being wise, would choose contact with material qualities, which leads even to hell, when one can worship the Lord who bestows the self, the Lord of the universe and the soul itself?” “Therefore, Mother, I beg you to forgive this great offense of mine, for I am childish and base. By good fortune, your embryo has arisen again from death.” Śrī Śuka said: Thus permitted by her, pure-hearted and satisfied, Indra bowed to her together with the Maruts and returned to heaven. Śuka concluded, “Thus I have told you all you asked—the auspicious birth of the Maruts. What more would you hear?” At this point, Sūta spoke. The king, deeply troubled, reflected upon the blameworthy act that had occurred—not by his own hand, yet he lamented, “Alas, I have acted basely, like one unworthy, toward the sinless and secretly powerful Brāhmin. Surely, because of my disrespect toward the godly, a great calamity, hard to overcome, will soon befall me. Let it come as it will, as expiation for my sin, so that I may never again act so.” He prayed, “Today, may the fire of the angry Brāhmin, kindled against me, consume my kingdom, my power, and my vast treasury, so that I may never again harbor such evil thoughts toward Brāhmins, gods, or cows.” As he thus reflected, he heard that the sage’s son had pronounced his death—Takṣaka by name. The king accepted this as good, for he knew that Takṣaka would soon bring detachment to one so attached. Resolute, the king renounced both this world and the next, having weighed their worthlessness. He resolved to serve at Kṛṣṇa’s feet and sat down to fast by the immortal river, whose waters are sanctified by the dust of Kṛṣṇa’s feet and are more purifying than the Ganges, sanctifying all worlds and their rulers. Who, facing death, would not take refuge by her side? Thus, the son of Pāṇḍu, resolved, undertook the vow of fasting unto death at the bank of Viṣṇu-pada, fixing his mind solely on Mukunda’s feet, with the resolve of a sage, freed from all attachments. Great and noble sages, along with their disciples, soon gathered at that place, purifying the world by their presence. Many came under the pretext of visiting holy sites, for the virtuous themselves sanctify even the holy places. Among them were Atri, Vasiṣṭha, Cyavana, Śaradvān, Ariṣṭanemi, Bhṛgu, and Aṅgirā; Parāśara, the son of Gādhi, Rāma, Utathya, Indrapramada, Edhmavāha, Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurva, Kavaṣa, Kumbhayoni, Dvaipāyana, and the venerable Nārada. Many others distinguished among deva-sages, brahma-sages, and royal sages arrived, along with Aruṇa and his companions. The king honored these eminent descendants of sages, bowing his head in deep reverence. When all were comfortably seated, he offered his respects and, with a clear mind and intent to act according to his purpose, stood before them with joined hands. He spoke, “Ah, among rulers, we are most fortunate, for the greatest have shown us their gracious nature. The dynasty of kings, due to the impurity of neglecting the feet of brāhmaṇas, has been cast far away—alas, such blameworthy deeds. For me, the Supreme Lord of all, seeing my mind repeatedly attached to household affairs, has caused a sense of detachment, rooted in the words of the twice-born, where attachment quickly brings fear. O brāhmaṇas, may you remain with me, who has approached, and may the goddess Gaṅgā, with my mind fixed upon the Lord. Whether by the curse of a brāhmaṇa or by the snake Takṣaka, let it happen; meanwhile, sing the glories of Viṣṇu. May there again be devotion and attachment to the infinite Lord, and to those who take refuge in Him; wherever I am born among the noble, may there always be friendship, and I bow to the brāhmaṇas everywhere.” Having thus spoken, the king, resolute in his decision, sat facing north on the eastern bank of the river, upon a bed of kuśa grass, steadfast, having entrusted the care of his wife and son to the daughter of the ocean. As the king sat fasting, the hosts of gods in heaven praised him, scattering flowers upon the earth with joy, and drums resounded again and again. The great sages who had assembled praised him and approved his actions, saying, “His conduct is for the welfare of the people and is adorned by the virtues of the Lord, praised by the highest.” They added, “Nor is it remarkable, O foremost of royal sages, among those devoted to Kṛṣṇa, that they, who once occupied the throne adorned with the royal crown, immediately renounced it, desiring only the Lord’s presence. All of us shall remain here today, until he abandons his body; then this foremost devotee of the Lord will attain the supreme world, free from passion and sorrow.” Hearing the words of the assembly of sages, Parīkṣit, along with Madhucyuda, his teacher, and without fault, addressed them, greeting those who were present, eager to hear the deeds of Viṣṇu. He said, “All have gathered here from every direction, just as the Vedas take form in the three worlds; here or elsewhere, there is no purpose except the supreme welfare and the nature of the self.